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THE 
MYSTICAL DIVINITY 


OF 


DIONYSIUS, THE AREOPAGITE 
WRITTEN TO TIMOTHY 


TRANSLATED BY DR. JOHN EVERARD 





Y OF PRINCE; 
po CEI» 


JAN 20 1989 






Ay, o, 
THE \“torogica, sew 


MYSTICAL DIVINITY 


OF 


DIONYSIUS, THE AREOPAGITE 
WRITTEN TO TIMOTHY 


TRANSLATED BY DR. JOHN EVERARD 


TO WHICH IS ADDED: 
‘‘Some Grave and Notable Sayings”’ 
translated trom the Latin, and a few 
items concerning the translator 
ALSO: 
Items ‘‘Relating to Dionysius”’ 
AND A 


Preface to ‘‘Mystical Divinity”’ 
Translated by the Rev. John Parker 


At 


PHILADELPHIA 
GEORGE W. McCALLA 
N. W. Cor. 18th and Ridge Ave. 
1926 


. ae, 
a) ee) te $2) ; 


i 
tA 





Beaty 


CONTENTS 


PAGE 
RELATING LO. DIONYSIUS + il oie ede es vii 
PREFACE TO MYSTICAL DIVINITY . xi 
THE MYSTICAL DIVINITY 
CHAPTER I. 
What the Divine Mist or Darknessis. . .. 1 
CHAPTER II. 


How we must both be united, and render 
praise to Him that is the Cause of all 


things, and above allthings....... 8 
CHAPTER III. 

What speeches of God are affirmative, and 

WAU SAECUCEAUIVE Tc) SS) otia’ a. boa) eh ohieil.s 10 
CHAPTER IV. 


That He that is eminently the Cause of all 
sensible things, is yet no sensible thing at 
MUN MRC tatiana tne asa / bi wtlmaila se COM Ta tL 


CONTENTS 


CHAPTER V. 
That He that is eminently the Cause of ali 
intelligible things, is none of those intelli- 
Pible things sie ey ren Neola ee Te 17 


LFTTERS OF DIONYSIUS 


I.’ To Gatius Therapentes: oy eo 
iio the same person boc pa eee ee 21 
III. To Dorotheus Leitourgos ...... 22 
LV.) ToWitus; Hierarch? ion et soe 
V.. (“Do:the'same: persecute 7-0-0) ee 29 


SOME GRAVE AND NOTABLE SAYINGS 
Translated from the Latin by Dr. Everard 


Prefatory, by the translater 29.0.0. #12). 034 
Translated Sayings fromthe Latin... . 35 
A few Items concerning Dr. Everard... 44 


vi 


RELATING TO DIONYSIUS 





The treatise on Mystical Divinity, 
offered in the pages which follow, is 
the most precious document of the 
Dionysian heritage. Profound, funda- 
mental and true for all time, it should 
be known intimately by all who seek 
the crystal waters of Living Faith. 

Though we know nothing of the 
man who is called Dionysius, the Are- 
opagite, except the few references he 
has made to himself and his contem- 
poraries (and history cannot help us), 
he stands at the fountain head of Chris- 
tian Mysticism: reflecting what was 
the best and noblest in the spiritual 
thought of the Old World Philosophy, 
re-expressed in the Light of Christ. 


vil 


Relating to Dionysius 


Mysticism throughout the Middle 
Ages drew from this Dionysian fount- 
ian, it passed into Scholasticism, fus- 
ing Neo-Platonism with Christianity, 
and after the Reformation became 
through Jacob Boehme and the suc- 
cession of Protestant mystics, the her- 
itage of the Living Present. And it 
is bound to be an enduring heritage, 
for it contains a profound philosophy 
of transcendental experience which 
will tinge Christian thought of the 
future as it has that of the past. As 
the test of time and the fire of criti- 
cism have not impugned its truth, it 
is necessary to suppose the writer drew 
from his own experience of Reality. 

From the time when the Writings 
of Dionysius became known, and in 
spite of strenuous opposition, they 
rapidly became the inspiration of spir- 
itual thinkers in the Eastern Church. 


Vili 


Relating to Dionysius 


In the oth Century they were first 

translated into Latin by John Scotus 
Erigena, and at once became a domi- 
nating influence in the West. Many 
other translations followed together 
with innumerable Commentaries by 
the most eminent thinkers of the time, 
among whom were such as Hugo of 
St. Victor, Albertus Magnus, Thomas 
Aquinas, and Dionysius the Carthus- 
ian. ‘‘ Bonaventura is saturated with 
their influence and so are also the 
great German mystics Eckhart and 
Tauler.’’ The Dionysian influence on 
scholastic theology is enormous and it 
is said that ‘‘If these important docu- 
ments had by any chance been subse- 
quently lost, they could have been ver- 
bally recovered not only from the end- 
less quotations of mediaeval scholars 
in general, but even from the citations 
of a single one of them—Thomas “ 


ix 


Relating to Dionysius 


Aquinas himself, the supreme gente 
atiser of Latin theology.”’ 
‘*Dionysius avoided the special her- 
esies or pitfalls of Mysticism—Panthe- 
ism on the one hand, Nihilism on the 
other. Even in his over-refinements 
of definition of ‘‘the One, “tt must be 
remembered that the subtleties of the 
Greek language made possible to the 
theologian expression of thought for 
which Latin is cumbrously inadequate 
and of which English is incapable. 
‘‘In any case, his attempts to con- 
vey how infinitely the Being of God 
surpasses the utmost efforts of human 
comprehension, are to be preferred 
to the anthropomorphic literature of 
the present day.’’ “It was Dionysius,” 
says the Rev. William. K. Fleming, 
‘who more than any other taught the 
Via Negativa as the true way of ap- 
proaching God. This was nothing 


x 


Relating to Dionysius 


new. The process of arriving at the 
Divine by abstraction, by stripping 


away from the mind all human ideas | 


as to aspects, virtues, or qualities, had | 


been familiar to Clement of Alexan- | 


dria, with his soul’s ‘‘afathy” in com- | 
) ry 


munion with God, and to Basilides who | 


taught it in an extreme form stamped | 


with Augustine’s approval, that ‘we | 


must not even call God ineffable, since , 


that is to make an assertion about 
Him’.’’ ‘‘Dionysius teaches the za 
Negativa by this beautiful analogy: 
‘Truly to see and know Him is by 
the abstraction of all that is natural; 
as those who would make a statue out 
of the natural stone adstvact all the 
surrounding material which hinders 
the sight of the shape lying concealed 
within, and by that abstraction alone 
reveal its hidden beauty’.”? 

‘‘The expressions ‘the Divine Dark’, 


xi 


— 


Relating to Dionysius 


the ‘super-luminous gloom of silence’, 
‘this most luminous darkness’ in which 
‘we desire to abide’, appear in Diony- 
sius, and became common with his suc- 
cessors. This ‘super-essential ray of 
the Divine Dark’ must be found with 
the ‘eyeless mind’./In other words, 
communion with the One who is above 
nature and knowledge must be by 
supernatural contact, beyond ordinary 
modes of consciousness, that is, by the 
Ecstasy. This, is described in Chap- 
ter i. of the ‘Mystical rhe 


NoTE: It is hoped that in the absence of any 
accesible edition of the “Mystical Divinity,” 
the present one will serve a very useful pur- 
pose, and lay open to many a very rich store- 
house of precious thought. Convenient to car- 
ry, from its small compass, it can be read many 
times with increasing profit. 


xil 


Relating to Dionysius 


Dante Alighieri in ‘‘The Divine 
Comedy,’’ thus refers to Dionysius: 


‘*These once a mortal view beheld. Desire, 

In Dionysius, so intensely wrought, 

That he, asI have done, ranged them; and 
named 

Their orders, marshal’d in his thought. From 
him, 

Dissentient, one refused his sacred reed. 

But soon as in this heaven his doubting eyes 

Were open’d Gregory™* at his error smiled. 

Nor marvel, that a denizen of earth 

Should scan such secret truth; for he had learnt 

Both this and much beside of these our orbs, 

From an eye-witness to heaven’s mysteries.’’ 


* Gregory the Great. 


xili 


“As ignorance separates deluded 
souls from the light, so the presence 
of the Divine Light, collects, unites, 
perfects, and delivers from ignorance 
and error, ali that are enlightened by 
It. It converts them to the Truth, re- 
ducing their various imaginations to 
the standard of pure and simple Truth, 
and fills their souls with pure and 
uniform Light.”’ —Dionystus. 


PREFACE TO 
MYSTICAL DIVINITY 





Mystical Divinity is like the ladder 
set up on earth whose top reached 
Heaven on which the angels of God 
were ascending and descending, and 
above which stood Almighty God. 
The angel ascending is the ‘‘negative”’ 
which distinguishes Almighty God 
from all created things. God is not 
matter—soul, mind, spirit, any being, 
nor even being itself, but above and 
beyond all these. The Angel de- 
scending is the ‘‘Affirmative.”? God 
is good, wise, powerful, the Being, 
until we come to Symbolic Divinity, 
which denotes Him under material 
forms and conditions. Divinity pre- 
fers the ‘‘negative’’ because Almighty 
God is more appropriately presented 


by distinction than by comparison. 
—Translated by Rev. John Parker. 


‘‘As the visible light directs, gov- 
erns, and fills the visible world: so 
the incomprehensible and heavenly 


Light, fills and enlightens all heavenly 
spirits. It also purifies the soul from 


darkness and error, and brings it into 
communion with the Light of God.” 
— Dionysius. 


THE 
Novo LI GATS DLV IN GE Y 


OF 
DIONYSIUS, THE AREOPAGITE 
WRITTEN TO TIMOTHY 





OR AP DE Ret 
What the Divine Mist or Darkness ts 


TRINITY! That art above Es- 

sence, above God, above Good- 
ness, the Governor of the Christian’s 
wisdom concerning God: vouchsafe to 
direct us to the more than unknown, 
more than shining, highest top of 
mystical Oracles, where the simple, 
absolute, and unchangeable mysteries 
of Divinity do hide: by the more than 
Mistiness of secret-teaching: Szlence 

1 


Mystical Divinity 


in the darkest Darkness, even Him 
that shineth over that which is more 
than most glorious; and under that 
which is utterly impalpable, and in- 
visible, that doth more than fill the 
blinded or eyeless minds with more 
than fair shinings. 

2. And these things I pray for: 
but do thou, O my friend Timothy, by 
thy most intent study and exercise 
about mystical visions," leave and for- 
sake thy senses” and all sensible and 
intelligible things, and’thy mental 
operations; and all things that are not, 
and that are; and after an unknown 
maniner, lift up, and advance thyself to 
a conjunction and union with Him 
who is above all essence and knowl- 
edge: for by a free and purely absolute 
departing from thy self, and all things; 
having separated all things, and being 
freed and loosed from all things, thou 


2 


Mystical Divinity 


shalt be brought back to the Super- 
essential Beam of the Divine Dark- 
NESS. 

Su bUU take heeds thatitione or 
them that are not entered or initiated 
in our mysteries, do hear these things. 
I mean such as are still detained and 
holden in the things that are, and do 
imagine nought to be super-essentially 
above the things that are; but presume 
by their own knowledge to understand 
Him, that maketh darkness His secret 
place. And if these Divine institutions 
concerning mystical things, be above 
them, what is to be said of such as are 
yet greater strangers, and farther off 
from these mysteries, which out of the 
last and lowest of all things that are, 
do frame and make the figure of 
the super-eminent Cause, and think 
or say, that It hath nothing more ex- 
cellent, or is in no way better than 

3 


Mystical Divimty 


their ungodly and many-formed im- 
ages? Whereas, they ought both in 
It, as the Cause of a// things, to place 
and affirm the position of all things 
that are, and also more properly to 
deny them all unto It, as being far 
above all ¢hzmgs. And yet, not to 
think that the negations are opposite 
to the affirmations, but that Itis above 
and before privations, which is above 
all, both ablation and position, er any 
thing that can be denied or affirmed 
of It. 

4. In this sense therefore St. Bar- 
tholomew saith, that Theology is both 
much and least, and the Gospel broad 
and great ; and again short and concise. 
It seems to me, that he wonderfully 
understood thereby, that the great and 
good Cause of all things, may both be 
spoken of, in many words, and in few, 
and in none, as admitting neither 

4 


Mystical Divimty 


speech nor understanding; because It 
is Super-essential, super-eminent to all 
things, and shineth out, or appears 
only to them, without veil and truly, 
who pass through all things both im- 
pure and pure, and transcend every as- 
cent of all holy highnesses, and leave 
behind them all Divine lights, sounds, 
and heavenly words, and enter into this 
Mist where He is really (as the Script- 
ure speaks), Who is above all things. 

5. Foritis not without Cause, that 
the divine Moses is first commanded 
to purge himself, and then, become 
separated from them that were not 
such ; and after all this purifying, he 
heareth the many sounding Trumpets, 
and seeth the many Lights; which 
dart from themselves pure and much 
scattered rays or beams. ‘Then, is he 
separated from the multitude, and with 
the selected priests, he laboreth up to 

5 


Mystical Divinity 


the top of the Divine Ascents; and in 
them, he doth not meet with God; but 
he sees, xot Him, for He is invisible, 
but he sees only the Jlace where He is. 

And this I think intimates or signi- 
fies, this much, that the most Divine 
and highest of things seen and under- 
stood, are but certain reasons and sig- 
nificative arguinents of things, sub- 
jected to Him, who is above all things, 
by which His presence which is above 
all thought, is shown, walking in the 
intelligible heights of His most holy 
places. 

6. And then, is he freed both from 
the things that are seen, and the 
things that do see, and is swallowed 
up, into the truly mystical Cloud, or 
Mist of unknowing, in which he shuts 
up all manner of scientifical appre- 
hensions, and is in Him that is utterly 
unattainable, and invisible, being all 

6 


Mystical Divinity 


His, who is beyond all things, and 
nothing; neither his own, nor any 
bodies else. United after the best 
manner to Him, who is wholly un- 
known, by the cessation of all knowl- 
edge; and in that he knoweth noth- 
ing, knowing above any mind or un- 
derstanding. 


CHAPTER If 


flow we must both be united, and 
render praise to Him that 1s the 
Cause of all things, and above all 
things. 
i is that we pray for, that we may 

be zz ¢hzs much-above-light shin- 
ing Mist: and by unseeing and un- 
knowing, to see and to know That 
which is above all sight and knowl- 
edge; even in That, we do not see 
nor know at all. For ¢hzs is to see 
and know indeed, and super-essential- 
ly to praise Him that is Super-Essen- 
tial; by the taking away of all things 
that are, even as they that would make 
a self-engraven image; taking away all 
the impediments that stand before the 
pure sight of That which is hidden, 
and only by taking them away, show 

8 


Mystical Divinity 


forth That which is concealed and 
covered by Itself. 

And we must (as I think) praise 
and commend takings-away contrarily 
to positions and affirmations; for them 
we appointed, beginning at the first, 
and so by middle ones, ascending to 
the last, but here making our ascents 
from the last, unto the Most Ancient, 
we take away all thzengs, that we may, 
without any veil, know that Unknown, 
which is a// things that are, or is cov- 


ered under all things that are known ; 
and that we may see, that Super- 


Essential Mist which is hid by all the 
Light that is in things that are. 


CHAPTER III 
What speeches of God are affirm- 


ative, and what are negative. 

N our Theological Descriptions, we 

have expressed the most principal 
things of affirmative Divinity: How 
the Divine and Good Nature is called 
One, and how Three; and what it is 
which in It, is called Paternity and 
Filial; and what the Divinity of the 
Holy Ghost meaneth. How from the 
immaterial and the indivisible Good, 
spring out the cordzal lights of Good- 
ness, which still abode, not going out 
(the Mansion of Being co-eternal to 
the emanation or germination) both in 
Itself, in Themselves, and in One 
Another. 

2. Howsuper-essential Jesus was es- 
sentiated in thetruths of human nature; 

10 


Mystical Divinity 


as also other things we have celebrated 
in our Theological Descriptions, as de- 
livered to us from the Scriptures. 

3. Likewise also, in the book of 
‘‘Divine Names,’’ we have declared 
how He is called Good, how Being, 
how Life, and Wisdom, and Power, 
and whatsoever else belongs unto the 
intelligible Divine nomination. 

4. But in our ‘‘Symbolical Divin- 
ity’? we have showed what are the 
metonymies or translations, or bor- 
rowed Names taken from sensible 
things, and applied to Divine things, 
namely : What are the Divine forms; 
what the Divine figures or shapes, 
parts, organs or instruments; what 
are the Divine places and ornaments ; 
what the angers, sorrows, and furies ; 
what the drunkennesses and surfeits; 
what the oaths and curses; what the 
sleeps and wakings, and other like 

11 


Mystical Divinity 


things appertaining to this part of 
Divinity, which they call symbolical ; 
speaking of such forms and figures as 
have been holily invented to represent 
God by. 

5. And I think thou hast seen, as 
well as I, how many more words are 
used in the latter than in the former. 
For it behooved, that the Theological 
Descriptions, and this explication of 
the Divine Names, should need fewer 
words than Symbolical Divinity. For 
by how much higher we climb towards 
that which is above, by so much the 
more are our words contracted and 
concentered in the view and sight of 
intelligible things. 

As now, when we enter into that 
Darkness which is above all mind and 
understanding, we shall find, not 
shortness of speech, but utter silence 
and dumbness, as also want of under- 

12 


Mystical Divinity 


standing. And from thence our speech 
and discourse descending from the 
Highest to the Lowest, according to 
the measure of its descent, is enlarged 
into a proportionable breadth or mul- 
titude. 

But now arising from the things be- 
low, to That which is above, accord- 
ing to the measure of its ascent it is — 
contracted and grows less, till after all 
ascent it becomes quite void of words, 
and so united to That which is un- 
speakable. 

6. But thou wilt ask, to what pur- 
pose? We, laying down the Divine 
affirmations, began with the first, and 
now begin the Divine ablations, or 
takings away with the /as¢. I answer: 
That was because putting down, or 
describing That which was above all 
affirmation, or position, it was fit to 
begin and establish the fundamental 

13 


Mystical Divinity 


affirmations from that which is most 
proper, and nearest untoit. Butnow, 
when we go by way of taking away 
from That which is above all ablation 
or taking away, it is likewise fit that 
we should begin our takings away, at 
those things that are furthest remote 
from It. 

For is He not rather and more prop- 
erly Lifeand Goodness, than Air ora 
Stone? And may it not rather and 
more properly be said, that He is not 
weak or angry, than that He is not 
spoken, nor understood ? 


14 


CHAPTER IV 


That He that 1s eminently the 
Cause of all sensible things, ts yet 
mo sensible thing at all. 

WE say therefore, that the Cause 

of all things, and that which is 
above all things, is neither void of, 
nor without Essence, nor Life, nor 
Reason, nor Mind. 

2. Neither is Ita body, nor hath It 
shape, nor form, nor quantity, nor 
quality, nor bigness: neither is It in 
place, nor is It seen, nor hath It any 
sensible touch. 

3. It neither perceiveth by sense, 
nor is It perceived by sense; It hath 
neither disorder nor trouble, as if It 
were agitated by material passions. 

4. It is neither impotent, as sub- 
ject to sensible passions or accidents ; 


15 


Mystical Divinity 


neither is in any want, or indigence 
of light; neither needs it any light to 
see by, or withal. 

5. It hath neither alteration, nor 
corruption, nor division, nor priva- 
tion, nor flux (or a continual flowing 
and succession of parts), nor any other 
sensible thing. Noris It amy of all 
these. 


16 


CHAPTER V 

That He that ts eminently the Cause 
of all intelligeble things, ts none of 
those intelligible things. 

ND going downward again, we 

say It is neither soul nor mind, 

nor hath It phantasy, nor imagina- 

tion, nor opinion, nor reason, nor un- 

derstanding: neither is It reason nor 

understanding, nor is It spoken or un- 
derstood. 

2. It is neither number, nor order, 
nor greatness, nor littleness; It is 
neither equality, nor inequality, nor 
likeness, nor unlikeness. 

3. It neither standeth still, nor is 
moved, nor resteth. It neither hath 
power, nor is power, nor light. It 
neither liveth, nor is life; It is neither 

1”? 


Mystical Dwinity 


essence, nor eternity, nor time, nor is 
there any intellectual touch thereof. 

4. It is neither knowledge, nor 
truth, nor kingdom, nor wisdom; nor 
one thing, nor wmtty, nor Goda-head, 
nor Goodness. 

5. Neither is it a Spirit, as we can 
know or understand, or after our man- 
ner of knowledge; nor Son-ship, nor 
Father-hood, nor any other thing 
known to us, or to any other of the 
things that are. 

6. Neither is It any of the things 
that are mot, nor any of the things 
that ave; neither do the things that 
are know It, as It zs; nor doth It 
know things that are, as they are. 

7. There is no speech of It, nor 
name, nor knowledge; It is neither 
darkness nor light, nor error nor truth. 

8. There is of It no position or af- 
firmation, nor ablation, nor taking 

18 


Mystical Divinity 


away, nor negation. But when we 
make affirmations or negations of the 
things that are after It, yet we do 
neither affirm nor deny. 


9. Because He that is perfect, com- 
plete, only and singularly the Cause 


of all things, is above all position or 
afirmation: And the Super-eminence 
of Him, which is most simply and ab- 
solutely freed from all things, and is 
above all things, is likewise far above 
all negations. 

The end of the Book of Dionysius 


the Areopagite, concerning 
Mystical Divinity 


Blessed be He that is, that was, 
and that is to come. Amen! 


19 


LETTERS OF DIONYSIUS 


Translated by Rev. John Parker 





I 
To Gatus Therapeutes 


Dhaene becomes invisible by 

light, and specially by much 
light. Varied knowledge, and espec- 
ially much varied knowledge, makes 
the dgnosza to vanish. Take this in 
a superlative, but not in a defective 
sense, and reply with superlative 
truth, that the dgxosza, respecting 
God, escapes those who possess exist- 
ing light, and knowledge of things 
being; and His pre-eminent darkness 
is both concealed by every light, and 
is hidden from every knowledge. 
And, if any one, having seen God, 

x0 


Letters of Dionysius 


understood what he saw, he did not 
see H7zm, but some of His creatures 
that are existing and known. But 
He Himself, highly established above 
mind, and above essencc, by the very 
fact of His being wholly unknown, 
and not being, both is superessential- 
ly, and is known above mind. And 
the all-perfect Agnosza, in its superior 
sense, is a knowledge of Him, Who 
is above all known things. 


II 
To the same person 


Ho” is He, Who is beyond all, 

both above source of Divinity 

and above source of Good? Provided 

you understand Deity and Goodness, 

as the very Actuality of the Good- 

making and God-making gift, and the 
al 


Letters of Dionysius 


inimitable imitation of the super- 
divine and super-good (gift), by aid of 
which we are deified and made good. 
For, moreover, if this becomes source 
of the deification and making good of 
those who are being deified and made 
good, He,—Who is super-source of 
every source, even of the so-called 
Deity and Goodness, seeing He is be- 
yond source of Divinity and source of 
Goodness, in so far as He is inimita- 
ble, and not to be retained—excels the 
imitations and retentions, and the 
things which are imitated and those 


participating. 


il 
To Dorotheus, Lettourgos 
HE Divine gloom is the unap- 
proachable light in which God is 
said to dwell. And in this gloom, in- 
Re 


Letters of Dionysius 


visible indeed, on account of the sur- 
passing brightness, and unapproach- 
able on account of the excess of the 
superessential stream of light, enters 
every one deemed worthy to know and 
to see God, by the very fact of neither 
seeing or knowing, really entering in 
Him, Who is above vision and knowl- 
edge, knowing this very thing, that 
He is after all the object of sensible 
and intelligent perception, and saying 
in the words of the Prophet, ‘‘Thy 
knowledge was regarded as wonderful 
by me; It was confirmed; I can by no 
means attain unto it’’ (Psalm 139: 6); 
even as the Divine Paul is said to have 
known Almighty God, by having 
known Him as being above all con- 
ception and knowledge. Wherefore 
also, he says, ‘‘His ways are past find- 
ing out, and His judgments inscruta- 
ble” (Rom. 11: 33), and His gifts ‘‘in- 
23 


Letters of Dionysius 


describable” (2 Cor. 9: 15), and that 
His peace surpasses every mind (Phil. 
4: 7), as having found Him Who is 
above all, and having known this 
which is above conception, that, by 
being Cause of all He is beyond all. 


IV 
To Titus, Hurerarch 


E must consider this, that the 

teaching, handed down by the 
Theologians is two-fold, one secret 
and mystical, the other, open and 
better known—one symbolical and in- 
itiative—the other, philosophic and 
demonstrative ;—and the unspoken is 
intertwined with the spoken. The 
one persuades, and desiderates the 
truth of the things expressed, the 
other acts and implants in Almighty 

24 


Letters of Dionysius 


God, by instructions in mysteries not 
learnt by teaching. And certainly, 
neither our holy instructors, nor those 
of the law (Isa. 60) abstain from the 
God-befitting symbols, throughout the 
celebrations of the most holy myste- 
ries. Yea, we see even the most holy 
Angels (Zech. 3: 4), mystically ad- 
vancing things Divine through enig- 
mas; and Jesus himself (Matt. 13: 34), 
speaking the word of God in parables, 
and transmitting the Divinely wrought 
mysteries, through a typical spreading 
of a table (Matt. 26: 26). For, it was 
seemly, not only that the Holy of 
holies should be preserved undefiled 
by the multitude, but also that the 
Divine knowledge should illuminate 
the human life, which is at once in- 
divisable and divisible, in a manner 
suitable to itself; and to limit the 
passionless part of the soul to the sim- 
20 


Letters of Dionysius 


ple, and most inward visions of the 
most godlike images; but that its im- 
passioned part should wait upon, and, 
at the same time, strive after, the most 
Divine coverings, through the pre- 
arranged representations of the typical 
symbols, as such (coverings) are, by 
nature, congenial toit. And all those 
who are hearers of a distinct theology 
without symbols, weave in themselves 
a sort of type, which conducts them 
to the conception of the aforesaid the- 
ology. 

But also the very order of the visi- 
ible universe sets forth the invisible 
things of Almighty God, as says both 
Paul and the infallible Word. Where- 
fore, also, the Theologians view some 
things politically and legally (Ex. 3: 
10; 18: 14-27), but other things, pure- 
ly and without flaw; and some things 
humanly (Eph. 5: 23), and mediately 

26 


Letters of Dionysius 


(Psa. 8: 4), but other things super- 
mundanely (Eph. 4: 24) and perfectly 
(Eph. 4: 13); at one time indeed, from 
the laws which are manifest (Ex. 31: 
18), and at another, from the institu- 
tions which are unmanifest (Heb. Io: 
16), as befits the holy writings and 
minds and souls under consideration. 
For the whole statement lying before 
them, and all its details, does not con- 
tain a bare history, but a vivifying 
perfection. We must then, in oppo- 
sition to the vulgar conception con-: 
cerning them, reverently enter within 
the sacred symbols, and not dishonor 
them, being as they are, products and 
moulds of the Divine characteristics, 
and manifest images of the unutter- 
able and supernatural visions. For, 
not only are the superessential lights, 
and things intelligible, and, in one 
word, things Divine, represented in 
ma 


Letters of Dionysius 


various forms through the typical sym- 
bols, as the superessential God, spoken 
of as fire (Deut. 4 24), and the intelli- 
gible Oracles of Almighty God, as 
flames of fire (Psa. 104: 4); but fur- 
ther, even the godlike order of the an- 
gels, both contemplated and contem- 
plating, are described under varied 
forms, and manifold likenesses, and 
empyrean shapes (Psa. 104: 4). And 
differently must we take the same like- 
ness of fire, when spoken with regard 
to the inconceivable God (Luke 12: 
49); and differently with regard to His 
intelligible providences or words; and 
differently respecting the Angels. The 
one as Causal, but the others as orzg7- 
nated, and the third as participative, 
and different things differently, as their 
contemplation, and scientific arrange- 
ments suggest. 

And never must we confuse the sa- 

28 


Letters of Dionysius 


cred symbols hap-hazard, but we must 
unfold them suitably to the causes, 
or the orzgzns, or the Jowers, or the 
orders, or the dignitzes of which they 
are explanatory tokens. 


V 
To the same person 


EAUTIFULLY then, the super- 

wise and Good Wisdom is cele- 
brated by the Oracles, as placing a 
mystical bowl (Proverbs 9: 2), and 
pouring forth its sacred drink, but 
first setting forth the solid meats, and 
with a loud voice Itself benignly solic- 
iting those who seek It. 

The Divine Wisdom, then, sets forth 
the two-fold food; one indeed, solzd 
and fixed, but the other dguzd and 
flowing forth; and ina bowl furnish- 

29 


Letters of Dionysius 


es Its own providential generosities. 
Now the bowl, being spherical and 
open, let it be a symbol of the Provi- 
dence over the whole, which at once 
expands Itself and encircles all, with- 
out beginning and without end. But 
since, even while going forth to all, It 
remains in Itself, and stands fixed in 
uninoved sameness ; and never depart- 
ing from Itself, the bowl also itself 
stands fixedly and unmovably. 

But Wisdom is also said to builda 
house for itself, and in it to set forth 
the solid meats and drinks, and the 
bowl, so that it may be evident to 
those who understand things Divine in 
a manner becoming God, that the Au- 
thor of the being, and the well-being, 
of all things, is both an all-perfect 
Providence, and advances to all, and 
comes into being in everything, and 
embraces them all; and on the other 

30 


Letters of Dionysius 


hand, He, the same, in the same, far 
excellence, is nothing in anything 
at all, but overtops the whole, Him- 
self being in Himself, identically and 
always; and standing, and remain- 
ing, and resting, and ever being in 
the same condition and in the same 
way, and never becoming outside Him- 
self, nor falling from His own session, 
and unmoved abiding, and shrine,— 
yea even, in it, benevolently exercis- 
ing His complete and all-perfect prov- 
idences, and whilst going forth to 
all, remaining by Himself alone, and 
standing always, and moving Him- 
self; and neither standing, nor mov- 
ing Himself, but, as one might say, 
both connaturally and supernaturally, 
having His providential energies in 
His steadfastness, and His steadiness 
in His Providence. 

But what is the so/zd food and what 

31 


Letters of Dionysius 


is the Z7guzd? For the Good Wisdom — 
is celebrated as at once bestowing 
and providing these. I suppose then, 
that the solzd food is suggestive of the 
intellectual and abiding perfection 
and sameness, within which, things 
Divine are participated as a stable, 
and strong, and unifying, and indivis- 
able knowledge, by those contempla- 
ting organs of sense, by which the 
most Divine Paul, after partaking of 
wisdom, imparts his really solzd nour- 
ishment; but that the /zguzd is sug- 
gestive of the stream, at once flowing 
through and to all; eager to advance, 
and further conducting those who are 
properly nourished as to goodness, 
through things variegated and many 
and divided, to the simple and in- 
variable knowledge of God. 


Tur ENp 


32 


CERTAIN GRAVE 
AND NOTABLE SAYINGS 


Translated from the Latin 


By Dr. JOHN EVERARD 


PREFATORY 





Read not what follows* till thou 
hast read and felt, and dost understand 


what goeth before. For here follow 
certain grave and notable sayings 


whereby the diligent disciple of Christ 
may examine himself, and know what 
is to be thought or determined of the 
true and zmward union to the Only 
and supreme Good, that we may de- 
part from ourselves; and being dead 
to our own will, may live to God 
alone, and to His will. 

Grant it, O God, by Him who re- 
signed up his own will to his heaven- 
ly Father, who liveth and reigneth 
with the Holy Spirit in a perfect 
Trinity forever. Amen. 


*Dr. Everard’s advice upon the sentences 
that follow. These sentences follow, immediate- 
ly, after his translation of ‘‘ Mystical Divinity.”’ 


34 


CERTAIN GRAVE 


AND NOTABLE SAYINGS 
Translated by Dr. Everard, from the Latin 





I. God is only One, and Unity is 
in him, and flows from him alone: yet 
not of him, nor any way /rom him ; 
otherwise it would decrease, and 
become /ess. 

2. Where there are two things 
that must be kept or agree together, 
it may come to pass that discord or 
dissension may arise between them. 

3. These two could not disagree, 
but in wz//, which would be the gveat- 
est cause and occasion of all discord 
or disagreement even in God, if two 
things could be in him. 

4. For there is nothing can breed 

35 


Some Notable Sayings 


dissension among all things that can 
disagree, du¢ the dissimilitude and un- 
likeness of wz//s. 

5. This One (God) willeth one 
thing, and is contrary to all /¢wo 
things. 

6. ‘Therefore also, whatsoever He 
created, he created upon, or to that 
One alone; otherwise it had wanted 
order. 

7. Moreover, His creation or cre- - 
ated thing, could have no constancy, 
because of the contrary Will, to wit, 
as it is now done; therefore it must 
needs have died. 

8. That unity could not be meas- 
ured, thought, handled or known, but 
only of One, and dy One, and that 
sometime in its contrary. 

g. The contrary is, or exists of its 
self, without the fault of the Adver- 
sary. , 

36 


Some Notable Sayings 


10. Hence it may be most plainly 
perceived, that there must have been 


to that One and Best some object from 
which that might be, as much as were 
possible, learned. 

1r. That object was, and is, the 
Essence and Being of all living crea- 
tures. 

12. Most of alland best, in and by 
the reasonable creature, which was 
Adam. 

13. Here shows itself to be seen 
the Almightiness and Mercy, and infi- 
nite Goodness of the highest, whose 
name is the Lord. 

14. Furthermore, to the greater 
knowledge, God created /ree that 
which he created; because That which 
so was, is, and abideth /ree, cannot 
naturally create or make anything 
proper. Now also, that which is free, 
cannot in any thing put forth or show 

37 


Some Notable Sayings 


itself to be seen more conveniently 
than in its object. 

15. He that concludes or shuts up, 
or makes proper any thing which is, 
or ought to be free, he doth against 
Him which hath made and created 
that free; this is sin. 

16. Sin is clearly to be known, 
if thou wouldst hate it perfectly. 

17. Hatred is placed in the con- 
trary, which is truly named: Zhe 
Seed of God, or The Image of God, 
which desireth liberty without inter- 
mission. 

18. This (Seed or Image of God) 
continueth, and is, and must of neces- 
sity continue, as long as God can both 
be and continue, in that which it is; 
for it is from the One, neither doth it 
ever suffer Itself to be driven or ex- 
pelled from thence. 

19. Tothe intent, that that Jmage 

38 


Some Notable Sayings 


of God, may be both quickly and duly 
restored, there interposes Itself that 
perfectly Oxe, to make whole again, 
all that is disjoined from Itself. 

20 ‘This could not be done, but in 
a certain Thing, that must liken it to 
that which is disjoined, but without 
all loss of Unity. 

21. It behooved and was needful, 
that Zat should most openly declare 
Itself, in as much as It is One, and 
only One, to the intent that liberty 
might return into its state which yet 
is never lost. 

22. Hence that, zamely, Jesus 
Christ of Nazareth, taught, exercised, 
had, and used a most perfect Free-w7i/. 

23. This was not His (as himself 
witnesseth) but that Oxe’s from whom 
He had received it, that by Him it 
may be made manifest. 

24. Yet could He not be deprived 

39 


Some Notable Sayings 


thereof, as well because of his Right, 
as of the Perfection which it was nec- 
essary He should have, because of the 
liberty, that He might (as it was meet) 
best declare it. 

25. The most perfect thing of all 
in Him, was the free, entire, and most 
absolute wzzting of the wz/l, which 
arrogated not that to himself, from 
whence himself was the Oxe, other- 
wise he had departed from the ONE. 

26. Now there is yet extant (as is 
already shown) that Free Thing which 
is not to be lost; otherwise it would 
bring loss to the Divinity from which 
it is, and whose property it is; for 
that had lost something, which had 
vanished into nothing, and there had 
been something, from whence it might 
have followed, that the whole should 
perish after the same manner. 

27. That that therefore may be 

40 


Some Notable Sayings 


done, it is necessary that it be done 
according to the example (which must 
needs be most perfect, because of the 
duty thereof) and that wholly after the 
will and arbitrameut of the One, which 
never disagreed from Itself. 

28. This is, and is called to return 
from every disagreeing thing, to the 
One and Only, which during all a 
man’s life, is to be studied. He that 
will, cax, he that believes it not, let 
him ?¢ry. 

29. This may and must be done 
only by the losing of that which is 
contrary to the One; otherwise it can- 
not; that is Obedience in Obedience, 
to wit, an ezfzre resignation, a certain 
perfect sacrifice, which is voluntary: 
Briefly, that Christ is the true Son of 
God, the first begotten of his brethren, 
to whom it is proper whatsoever the 
Father can, Who is the true Interces- 

41 


Some Notable Sayings 


sor, 6y whom alone thou mayest, and 
necessarily must, come to the only 
One, that is, to the Father who hath 
appointed Him to this end. 

30. If any man understand not the 
meaning of these speeches, he wants 
as yet, the Testimony of the Spirit, 
whose discipline he shuts out and re- 
fuses. If any man understand it, let 
him judge, and the Spirit of God 
judgeth all things. If any man want, 
and be destitute of it, it is his own 
fault, because he is not careful of his 
fall, that it may be amended, which 
yet must be corrected. If any say, 
that these things are somewhat subtle 
and acute; let him know, that the 
greatest folly of the Holy Ghost (if 
that I may so speak, not derogating 
from him) is wiser than the highest 
wisdom of the whole world. 





42 


Some Notable Sayings 


It is no marvel that these things 
seem somewhat acute and subtle to the 
flesh ; for they are Divine, of which 
flesh cannot judge; and therefore it 
thinketh them acute, as if an owl 
should deny that it can see the bright- 
ness of the Day, when it useth only 
the light of the Night; the clearest 
part whereof is more dark than the 
darkest part of the day. 

To the Eternal Trinity in Unity, 

neither confounded nor divided. 

Be Glory and Praise. Amen 


43 


A FEW ITEMS 
CONCERNING DR. EVERARD 





The translation of ‘The Mystical 
Divinity,” and also of “Certain Grave 
and Notable Sayings,’’ are from a vol- 
ume published in 1659, under the title: 
‘“The Gosple Treasury Opened: or, 
The Holiest of all Unveiling ;’’ a book 
of 926 pages, containing a number of 
Dr. Everard’s spiritual sermons, and 
other translations, beside those herein 
printed. 

We have only space at our disposal, 
to refer briefly to the high character 
of this minister of Truth. Of him it 
was written, by one who well knew 
him, that he was one that sought after 
Divine Wisdom, and found it, for he 

44 


Concerning Dr. Everard 


knew the merchandise of It to be bet- 
ter than the merchandise of silver, 
and the gain thereof than fine gold 
(Prov. chapters i, iv, and viii). And 
he often said, that he desired to be ac- 
quainted with men who had exfers- 
ence of Christ, rather than men of 
notions or speculations, men, who de- 
sired to act more than to falk,; and 
that though suck were never so mean, 
poor and despised by the world, yet if 
they were but acquainted with such 
experimental truths as these, they 
were more welcome to him than so 
many princes and potentates; and with 
such he desired to become acquainted, 
that he might confirm them in the 
grace of God. We may say of him, 
and of such high-raised truths, as 
Isaiah saith: ‘‘Whom shall he teach 
knowledge? and whom shall he make 
to understand doctrine (or, the hear- 
45 


Concerning Dr. Everard 


ing)? them that are weaned from the 
inilk, and drawn from the breasts; for 
precept must be upon precept, precept 
upon precept; line upon line, line 
upon line; here a little, and there 
a little.’ 

And this also was his counsel to 
any who came to him, either ignorant, 
or full of ézteral knowledge; who are 
usually full of questions, yet are also 
very ignorant as to self-denial, anni- 
hilation, and resignation; which his 
discerning spirit soon perceived in 
reasoning with them, sometime al- 
leging to them that of Pythagorus, 
that, when any came to enter himself 
as a scholar under him, he would en- 
join them to ask no questions in three 
years, so that he might teach them as 
he found them able to receive; and at 
three years end, they might then ask 
him any question, but then, they had 

46 


Concerning Dr. Everard 


none to ask, for he had satisfied all 
their doubts. 

Or, suppose, said he, there were be- 
fore you as much food as you could eat 
in a month, if I should enjoin you to 
eat it all at a meal or two, instead 
of nourishing, it would destroy you; 
whereas if I gave youa month to eat 
it, taking your meals orderly and di- 
gesting them, it would do you much 
good, nourish, refresh and strengthen. 

And a narrow-mouthed vessel, that 
holds much when full, you may fill it 
with precious liquor, and so preserve 
it, if you pour it in as it can receive: 
but if you pour in too fast, you spill 
and spoil that which, hereafter, might 
support your life. Nor do we put 
young scholars to learn Greek or Lat- 
in at their first entrance, but we instill 
learning by degrees, as they are able 
to suck in and receive; with these and 

4? 


Concerning Dr. Everard 


such like expressions would he per- 
suade them to wait with patience, till 
Te were pleased to reveal. A sample 
of his manner of preaching may be 
found in a booklet mentioned in the 
Booklist which follows, it is entitled : 
‘‘The Rending of the Vail, or, some 
Rays of Glory from the Holy of Ho- 
lies.’’ ‘The text of the sermon were 
these words of Christ: ‘‘ Have salt in 
yourselves” (Mark ix: 50). 


THE END 


48 








SOME 


| CHOICE BOOKS 








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liam Law. 92 pp. Paper cover, 25 cents. 
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AN ANSWER TO THE QUESTION: 
Where shall I go, or What shall I do, to 
be in the Truth? By William Law. Paper, 
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FROM ADAM TO JAPHETH 
Or, Steps and Stages in the Spiritual Ascent 
of Man. By G. W. McCalla. A spiritual 
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A LIFE OF FAITH 
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ence,” in which he has been a daily pupil 
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CHRISTIAN MYSTICISM 
in Truth and Life. By G. W. McCalla. This 
book contains extracts from 160 different 
writers, ancient and modern, bearing upon 
the subject of Christian mysticism as it re- 
lates to an inner sense of the Scriptures 


v 


CATALOGUE OF CHOICE BOOKS. 


and of Christ inwardly revealed in man. 
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GLIMPSES OF TRUTH 
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IN THE SAME STEPS 
By G. W. McCalla. A valuable series of 
articles, having reference to our following in 
His steps. Of value to those who are seeking 
to attain “the mark for the Prize.” 70 pp. 
Stiff paper covers. 30 cents. 

LIFE AND LIGHT HYMNAL 
Words only. By G. W. McCalla. The spir- 
itual hymns contained in this collection 
were written and selected for use in meet- 
ings, for the deepening of the spiritual life, 
conducted by the compiler. A limited num- 
ber of copies are now offered for sale. 74 
op. Bound in stiff paper covers, 20 cents. 


OF THE SPIRIT 
By G. W. McCalla. Being a record of - 
Dreams, Visions, Special Guidance, Dis- 
cerning of Spirits, Revelations, Gift of Heal- 
ing, and other Spiritual Manifestations in 
the author’s own Christian experience. 128 
pp. Cloth, 60 cents. 

THE COUNSELS OF GEWMICSE 

By G. W. McCalla. A companion volume to 
“Thus Spake Gewmicse.” It contains over 


8 


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minety answers to queries relating to the 
deeper experiences of the Christian life. 
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THUS SPAKE GEWMICSE 

By G. W. McCalla. Being answers to 
queries having relation to spiritual life and 
light. Contains fifty-five separate subjects. 
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THE WAY, THE TRUTH, THE LIFE 
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THE SEVEN OVERCOMINGS 

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SPIRITUAL UNFOLDINGS 
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THE SEVEN SEALS OPENED 

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Revelation 5-7, in which the opening of the 


9 


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seven seals are shown to set forth the be- 
liever’s progress and development in the 
Christ-Life. 55 pp. Cloth, 50 cents. 


THE GIFT THAT ABIDES 
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truths disclosed by “the anointing,’ which 
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POEMS OF THE INNER LIFE 
By G. W. McCalla. Thirty Poems on the 
Inner Life. Suitable for gift purposes. Printed 
on India paper, with stiff paper covers. 40 
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THE WORK OF REDEMPTION 

SYMBOLIZED 
By Rev. A. McDowell. A spiritual unfold- 
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cents. 
AN EXHORTATION 

By Isaac Pennington. Relating to the 
working of the mystery of iniquity and the 
mystery of Godliness in this present age. 
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THE PERFECTION OF GOD’S 

CHILDREN 
By John Ruysbroek. A short treatise on 
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REMINISCENCES OF PORT ROYAL 
By M. A. Schimmelpenninck. A record of 
10 


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some wonderful displays of Divine Grace 
and Power in the Seventeenth Century. 
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Arnauld, who was the abbess cé the Monas- 
tery of Port Royal. 191 pp. Cloth, 60 
cents. 


INTERIOR PEACE 

Or, the Path to Paradise. By Lorenzo Scu- 
poli. Paper, 10 cents. 

SILENCE AND STILLNESS 
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ness,” also Rev. A. J. Ryan’s poem, “The 
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THE TRUE WAY OF ATTAINING 
DIVINE KNOWLEDGE 
By Rev. John Smith. Reprinted from the 
first edition of his sermons published in 
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NATURE OF SALVATION BY CHRIST 
By Job Scott. Showing that it is a birth of 
Divine Life in man, known long before the 
appearance of our Lord in that body which 
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did the Father’s will, and exemplified and 
displayed the way and work of salvation, 
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cover, 20 cents. 
DISCOURSES ON THE INTERIOR 
LIFE 
By Dr. John Tauler. Contains seven dis- 


11 


CATALOGUE OF CHOICE BOOKS. 


courses, and a chapter of Spiritual Instruc- 
tions. Stiff paper covers, 25 cents. 


THE THREE CROSSES 
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from his writings. 28 pp. Paper cover, 10 
cents. 


THEOLOGIA GERMANICA 

The author is not known, but Dr. John 
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book setteth forth many fair lineaments of 
Divine Truth, and saith very lofty and 
lovely things touching a perfect life. Trans- 
Jated from the German. 159 pp. Cloth, 
$1.00. 


WHO THE TRUE SERVANTS OF 
GOD ARE 
By Dr. John Tauler. With other selections 
from his writings. Paper, 10 cents. 
SPIRITUAL LETTERS 
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ever being published, are now given to the 
Church, under an impression that such is 
the mind of the Spirit. 56 pp. Stiff paper 
covers, 25 cents. 
THE TRUE IDEA OF SPIRITUAL 
LIBERTY 
By Thomas C. Upham. This little booklet 
mentions at least twelve marks by which 
the condition, or state of true spiritual lib- 
erty is characterized. Paper cover, 10 cents. 


12 


Christian Mysticism 
IN TRUTH AND IN LIFE 


By G. W. McCALLA 

This book contains extracts from over one 
hundred and sixty different writers, ancient 
and modern, bearing upon the subject of 
Christian mysticism, as it relates to the sub- 
ject of an inner sense of the outward words 
of the Bible, and also concerning the mys- 
tery of Christ in man, which is his hope of 
glory—that experience referred to by the 
apostle in the words: “Until Christ be formed 
in you.” 

While the few pages it contains furnish 
but a scant measure of the voluminous testi- 
monies available upon the subjects it treats 
of, it will prove instructive and helpful to 
those who have not the privilege of either 
purchasing or reading the many larger and 
more expensive books on the subject. The 
book, though small, is the result of long- 
continued and patient gleaning on the part 
of the compiler. 


Cloth, 152 pp. 85 cents 
13 


The Perfection of 
God’s Children 


AND THE ESSENCE 
OF ALL SPIRITUAL LIFE 
A Most Valuable Treatise 


Dealing with the deepest phases of 
Christian Experience 





By JOHN RUYSBROEK 





CONTENTS. 


How and whereby a man becomes righteous, 

Three things that form the interior life. 

Three things belonging to contemplation. 

Distinction between hirelings and true ser- 
vants . 

Distinction between true servants and secret 
friends 

Distinction between the secret friends of 
God and his hidden children. 

How we may become hidden children, and 
truly concentrated in contemplation. 

How in a life of contemplation we come to 
acknowledge and know, and feel and taste 
that we possess the Lord our God. 

How we are eternally something distinct 
from God, although we are in oneness 
with him 

How we are to follow our Lord Jesus to 
Mount Tabor . 

Six things needful :n order to possess a life 
of communion with God. 

Of the common practical life resulting from 
contemplation, and communion. 

On the coming of the Bridegroons. 


Stiff paper covers, 50 pp. 20 cents. 


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